Internal supernatural grace is absolutely necessary for the beginning of faith and salvation.

229

107

Without the special help of God, the justified cannot persevere to the end in justification.

231

108

The justified person is not able for his whole life long to avoid sins, even venial sins, without the special privilege of the grace of God.

232

109

Even in the fallen state, man can, by his natural intellectual power, know religious and moral truths.

233

110

For the performance of a morally good action, sanctifying grace is not required.

234

111

In the state of fallen nature, it is morally impossible for man without supernatural Revelation, to know easily, with absolute certainty, and without admixture of error, all religious and moral truths of the natural order.

235

112

Grace cannot be merited by natural works either de condigno or de congruo.

236

113

God gives all the just sufficient grace for the observation of the divine commandments.

240

114

God, by His eternal resolve of Will, has predetermined certain men to eternal blessedness.

242

115

God, by an eternal resolve of His Will, predestines certain men, on account of their foreseen sins, to eternal rejection.

245

116

The human will remains free under the influence of efficacious grace, which is not irresistible.

246

117

There is grace which is truly sufficient and yet remains inefficacious.

247

118

The sinner can and must prepare himself by the help of actual grace for the reception of the grace by which he is justified.

252

119

The justification of an adult is not possible without faith.

252

120

Besides faith, further acts of disposition must be present.

253

121

Sanctifying grace sanctifies the soul.

257

122

Sanctifying grace makes the just man a friend of God.

258

123

Sanctifying grace makes the just man a child of God and gives him a claim to the inheritance of heaven.

258

124

The three Divine or theological virtues of faith, hope and charity are infused with sanctifying grace.

260

125

Without special Divine Revelation no one can know with the certainty of faith, if he be in the state of grace.

261

126

The degree of justifying grace is not identical in all the just.

262

127

Grace can be increased by good works.

262

128

The grace by which we are justified may be lost, and is lost by every grievous sin.

263

129

By his good works, the justified man really acquires a claim to supernatural reward from God.

264

130

A just man merits for himself through each good work an increase of sanctifying grace, eternal life (if death finds him in the state of grace) and an increase in heavenly glory.

267

F

The Catholic Church

131

The Catholic Church was founded by the God-Man Jesus Christ.

272

132

Christ founded the Catholic Church in order to continue His work of redemption for all time.

274

133

Christ gave His Church a hierarchical constitution.

276

134

The powers bestowed on the Apostles have descended to the Bishops.

278

135

Christ appointed the Apostle Peter to be the first of all the Apostles and to be the visible Head of the whole Catholic Church, by appointing him immediately and personally to the primacy of jurisdiction.

279

136

According to Christ’s ordinance, Peter is to have successors in his Primacy over the whole Catholic Church and for all time.

282

137

The successors of Peter in the Primacy are the Bishops of Rome.

282

138

The Pope possesses full and supreme power of jurisdiction over the whole Catholic Church, not merely in matters of faith and morals, but also in Church discipline and in the government of the Church.

285

139

The Pope is infallible when he speaks ex cathedra.

286

140

By virtue of Divine right, the bishops possess an ordinary power of government over their dioceses.

289

141

Christ founded the Catholic Church.

291

142

Christ is the Head of the Catholic Church.

292

143

In the final decision on doctrines concerning faith and morals, the Catholic Church is infallible.

297

144

The primary object of the Infallibility is the formally revealed truths of Christian Doctrine concerning faith and morals.

298

145

The totality of the Bishops is infallible, when they, either assembled in general council or scattered over the earth propose a teaching of faith or morals as one to he held by all the faithful.

299

146

The Church founded by Christ is unique and one.

302

147

The Church founded by Christ is holy.

304

148

The Church founded by Christ is catholic.

306

149

The Church founded by Christ is apostolic.

308

150

Membership of the Catholic Church is necessary for all men for salvation.

312

G

The Communion of Saints

159

It is permissible and profitable to venerate the Saints in Heaven, and to invoke their intercession.

318

160

It is permissible and profitable to venerate the relics of the Saints.

319

161

It is permissible and profitable to venerate images of the Saints.

320

162

The living faithful can come to the assistance of the souls in Purgatory by their intercessions.

321

H

The Sacraments

163

The Sacraments of the New Covenant contain the grace which they signify, and bestow it on those who do not hinder it.

328

164

The Sacraments work ex opere operato, that is, the sacraments operate by the power of the completed sacramental rite.

329

165

All the Sacraments of the New Covenant confer sanctifying grace on the receivers.

332

166

Three Sacraments, Baptism, Confirmation, and Holy Orders, imprint a character, that is an indelible spiritual mark, and, for this reason, cannot be repeated.

333

167

The sacramental character is a spiritual mark imprinted on the soul.

334

168

The sacramental character continues at least until the death of the bearer.

335

169

All Sacraments of the New Covenant were instituted by Jesus Christ.

336

170

There are seven Sacraments of the New Law.

338

171

The Sacraments of the New Covenant are necessary for the salvation of mankind.

340

172

The validity and efficacy of the Sacrament is independent of the minister’s orthodoxy and state of grace.

342

173

For the valid dispensing of the Sacraments it is necessary that the minister accomplish the Sacramental sign in the proper manner.

343

174

The minister must have the intention of at least doing what the Church does.

343

175

In the case of adult recipients moral worthiness is necessary for the worthy or fruitful reception of the Sacraments.

346

I

Baptism

176

Baptism is a true Sacrament instituted by Jesus Christ.

350

177

The materia remota of the Sacrament of Baptism is true and natural water.

352

178

Baptism confers the grace of justification.

354

179

Baptism effects the remission of all punishments of sin, both eternal and temporal.

355

180

Even if it be unworthily received, valid Baptism imprints on the soul of the recipient an indelible spiritual mark, the Baptismal Character, and for this reason, the Sacrament cannot be repeated.

355

181

Baptism by water (Baptismus fluminis) is, since the promulgation of the Gospel, necessary for all men without exception for salvation.

356

182

Baptism can be validly administered by anyone.

358

183

Baptism can be received by any person in the wayfaring state who is not already baptised.

359

184

The Baptism of young children is valid and licit.

359

J

Confirmation

185

Confirmation is a true Sacrament properly so-called.

361

186

Confirmation imprints on the soul an indelible spiritual mark, and for this reason, cannot be repeated.

366

187

The ordinary minister of Confirmation is the Bishop alone.

368

K

Holy Eucharist

188

The Body and Blood of Jesus Christ are truly, really, and substantially present in the Eucharist.

373

189

Christ becomes present in the Sacrament of the Altar by the transformation of the whole substance of the bread into His Body and of the whole substance of the wine into His Blood.

379

190

The accidents of bread and wine continue after the change of the substance.

383

191

The Body and Blood of Christ together with His Soul and Divinity and therefore, the whole Christ, are truly present in the Eucharist.

384

192

The Whole Christ is present under each of the two Species.

385

193

When either consecrated Species is divided, the Whole Christ is present in each part of the Species.

385

194

After the Consecration has been completed the Body and Blood are permanently present in the Eucharist.

386

195

The Worship of Adoration (latria) must be given to Christ present in the Eucharist.

387

196

The Eucharist is a true Sacrament instituted by Jesus Christ.

391

197

The matter for the consummation of the Eucharist is bread and wine.

391

198

For children before the age of reason, the reception of the Eucharist is not necessary for salvation.

396

199

Communion under two forms is not necessary for any individual members of the Faithful, either by reason of Divine precept or as a means of salvation.

397

200

The power of consecration resides in a validly consecrated priest only .

397

201

The Sacrament of the Eucharist can be validly received by every baptised person in the wayfaring state, including young children.

398

202

For the worthy reception of the Eucharist, the state of grace as well as the proper and pious disposition are necessary.

399

203

The Holy Mass is a true and proper Sacrifice.

402

204

In the Sacrifice of the Mass, Christ’s Sacrifice on the Cross is made present, its memory celebrated, and its saving power applied.

407

205

In the Sacrifice of the Mass and in the Sacrifice of the Cross the Sacrificial Gift and the Primary Sacrificing Priest are identical; only the nature and the mode of the offering are different.

408

206

The Sacrifice of the Mass is not merely a sacrifice of praise and thanks-giving, but also a sacrifice of expiation and impetration.

412

L

Penance

207

The Church has received from Christ the power of remitting sins committed after Baptism.

417

208

By the Church’s Absolution sins are truly and immediately remitted.

422

209

The Church’s power to forgive sins extends to all sin without exception.

422

210

The exercise of the Church’s power to forgive sins is a judicial act.

423

211

The forgiveness of sins which takes place in the Tribunal of Penance is a true and proper Sacrament, which is distinct from the Sacrament of Baptism.

425

212

Extra-sacramental justification is effected by perfect sorrow only when it is associated with the desire for the Sacrament (votum sacramenti).

428

213

Contrition springing from the motive of fear is a morally good and supernatural act.

429

214

The Sacramental confession of sins is ordained by God and is necessary for salvation.

431

215

By virtue of Divine ordinance, all grievous sins according to kind and number, as well as those circumstances which alter their nature, are subject to the obligation of confession.

432

216

The confession of venial sins is not necessary but is permitted and is useful.

433

217

All temporal punishments for sin are not always remitted by God with the guilt of sin and the eternal punishment.

434

218

The priest has the right and duty, according to the nature of the sins and the ability of the penitent, to impose salutary and appropriate works for satisfaction.

434

219

Extra-sacramental penitential works, such as the performance of voluntary penitential practices and the patient bearing of trials sent by God, possess satisfactory value.

435

220

The form of the Sacrament of Penance consists in the words of Absolution.

436

221

Absolution, in association with the acts of the penitent, effects the forgiveness of sins.

436

222

The principal effect of the Sacrament of Penance is the reconciliation of the sinner with God.

437

223

The Sacrament of Penance is necessary for salvation to those who, after Baptism, fall into grievous sin.

438

224

The sole possessors of the Church’s Power of Absolution are the bishops and priests.

439

225

Absolution given by deacons, clerics or lower rank, and laymen is not Sacramental Absolution.

439

226

The Sacrament of Penance can be received by any baptised person who, after Baptism, has committed a grievous or a venial sin.

440

227

The Church possesses the power to grant Indulgences.

441

228

The use of Indulgences is useful and salutary to the Faithful.

444

O

Anointing of the sick

229

Extreme Unction or anointing of the sick is a true and proper Sacrament instituted by Jesus Christ.

445

230

The remote matter of Extreme Unction is oil.

447

231

The form consists in the prayer of the priest for the sick person which accomplishes the anointing.

447

232

Extreme Unction gives the sick person sanctifying grace in order to arouse and strengthen him.

448

233

Extreme Unction effects the remission of grievous sins still remaining and of venial sins.

448

234

Extreme Unction sometimes effects the restoration of bodily health, if this be of spiritual advantage.

449

235

Only Bishops and priests can validly administer Extreme Unction.

449

236

Extreme Unction can be received only by the Faithful who are seriously ill.

450

M

Holy Orders

237

Holy Order is a true and proper Sacrament which was instituted by Jesus Christ.

450

238

The consecration of priests is a Sacrament.

452

239

Bishops are superior to priests.

453

240

The Sacrament of Order confers sanctifying grace on the recipient.

456

241

The Sacrament of Order imprints a character on the recipient.

457

242

The Sacrament of Order confers a permanent spiritual power on the recipient.

457

243

The ordinary dispenser of all grades of Order, both the sacramental and the non-sacramental, is the validly consecrated Bishop alone.

457

N

Matrimony

244

Marriage is a true and proper Sacrament instituted by God.

461

245

From the sacramental contract of marriage emerges the Bond of Marriage, which binds both marriage partners to a lifelong indivisible community of life.

467

246

The Sacrament of Matrimony bestows sanctifying grace on the contracting parties.

467

P

The Last Things

247

In the present order of salvation, death is a punishment for sin.

473

248

All human beings subject to original sin are subject to the law of death.

474

249

The souls of the just which in the moment of death are free from all guilt of sin and punishment for sin, enter into Heaven.

476

250

The bliss of Heaven lasts for all eternity.

478

251

The degree of perfection of the Beatific Vision granted to the just is proportioned to each one’s merit.

479

252

The souls of those who die in the condition of personal grievous sin enter Hell.

479

253

The punishment of Hell lasts for all eternity.

481

254

The souls of the just which, in the moment of death, are burdened with venial sins or temporal punishment due to sins, enter purgatory.

482

255

At the end of the world Christ will come again in glory to pronounce judgement.